Black magic convertet refers to individuals who have converted from practicing black magic to leading a more righteous and spiritual life. Black magic, also known as dark magic or sorcery, involves the use of supernatural powers and rituals for malevolent purposes. The conversion from black magic to a more positive path is not a common occurrence, as practicing black magic often stems from a deep belief in its effectiveness and the desire to manipulate or harm others. However, there have been cases where individuals have chosen to renounce their previous practices and embrace a more morally upright lifestyle. The reasons for such a conversion can be varied. Some individuals may have experienced a change of heart or a desire for redemption, realizing the harm they were causing through their actions.

yarmulke

Borrowed from Yiddish יאַרמלקע‎ ( yarmlke ) , from Polish jarmułka ( “ skullcap ” ) or a Ukrainian cognate of the same. Possibly from the Turkish yağmurluk ( “ rainwear ” ) , though it could also be from Medieval Latin almutia ( “ hood, cowl ” ) (compare Latin amictus ( “ clothed, veiled ” ) ).

Pronunciation [ edit ]

• ( UK ) IPA (key) : /ˈjɑːməlkə/
• ( US ) IPA (key) : /ˈjɑ(ɹ)mə(l)kə/

Noun [ edit ]

yarmulke (plural yarmulkes)

A skullcap worn by religiousJewish males (especially during prayer). [from 1903] Synonyms: kippah , kappel , skullcap

1991 October 1, Richard Goldstein, “The New Anti-Semitism: A Geshrei”, in Village Voice ‎ [1] , page 33 :

And I always feel uncomfortable dur­ing the High Holy Days watching people in yarmulkes rushing through the streets, knowing they’ll be swaying and moaning something ancient and indecipherable, even to me.

But once Dr. Levenson, who works for the Indian Health Service and wears a colorful tapestry yarmulke, has alerted the tiny network, it almost seems as if we have stepped into Yiddishland.

Translations [ edit ]

• Arabic: قُبَّة ‎ f ( qubba ) , كِبَّة ‎ f ( kibba )
• Belarusian: ярмо́лка f ( jarmólka )
• Bulgarian: ермо́лка f ( ermólka )
• Chinese: Mandarin: 卡巴 ( kǎbā )
• Czech: kipa f , jarmulka f
• Esperanto: kipao
• Finnish: kipa(fi)
• French: kippa(fr) f
• German: Jarmulke(de) f
• Greek: σκούφος(el) m ( skoúfos )
• Hebrew: כִּפָּה ‎ (he) f ( kipá )
• Hungarian: kipa(hu) , jarmulke
• Indonesian: kippah
• Italian: kippah(it) f
• Japanese: キッパー ( kippā ) , キッパ ( kippa ) , ヤムルカ ( yamuruka )
• Korean: 키파 ( kipa ) , 야물커 ( yamulkeo )
• Macedonian: јармулка f ( jarmulka )
• Malay: kippah
• Persian: کیپا ‎ (fa) ( kipâ ) , یاماکا ‎ ( yâmâkâ )
• Polish: jarmułka(pl) f
• Portuguese: quipá(pt) m or f
• Russian: ермо́лка(ru) f ( jermólka ) , кипа́(ru) f ( kipá )
• Serbo-Croatian: Cyrillic: јарму̀лка f Roman: jarmùlka(sh) f
• Slovak: kipa f , jarmulka f
• Slovene: jarmulka f
• Spanish: kipá(es) f
• Swedish: kippa(sv) c
• Tagalog: kipa
• Turkish: kipa(tr) , kippa , yarmulke
• Ukrainian: ярму́лка(uk) f ( jarmúlka )
• Yiddish: יאַרמלקע ‎ f ( yarmlke )

References [ edit ]

• Merriam-Webster's Collegiate Dictionary 10th Edition (1997)
  
• “yarmulke”, in Dictionary.com Unabridged , Dictionary.com, LLC, 1995–present.

• English terms borrowed from Yiddish
• English terms derived from Yiddish
• English terms derived from Polish
• English terms derived from Ukrainian
• English terms derived from Turkish
• English terms derived from Medieval Latin
• English 3-syllable words
• English terms with IPA pronunciation
• English terms with audio links
• English lemmas
• English nouns
• English countable nouns
• English terms with quotations
• en:Headwear
• en:Judaism
• en:Religion

• Word of the day archive
• English entries with topic categories using raw markup
• Terms with redundant transliterations
• Terms with redundant transliterations/cmn

Yarmulke.

The esteemed ktschwarz, who is doing an admirable job of paying attention to OED updates, writes at Wordorigins:

Yarmulke was briefly mentioned in the old thread on 1903 words. It’s from Yiddish, which got it from Polish, but where did Polish get it? (Note that while the Jewish practice of wearing religious headgear is older, the association of the word yarmulke specifically with Jews is surprisingly recent, only since the 19th century.) […] That Turkish origin is repeated in many English dictionaries. It’s not unprecedented: in the 17th century the Polish-Lithuanian Commonwealth had a border with the Ottoman Empire, fought a series of wars with it, and absorbed some Turkish words into Polish. However, in 2019 the OED revised yarmulke and decisively rejected the Turkish origin, choosing an origin from Latin instead. Here’s what they say:

Etymology: < Yiddish yarmolke, probably ultimately < post-classical Latin almucia, armutia hood, cape (see amice n.²), via Polish jamuɫka, jarmuɫka skullcap (mid 15th cent. in Old Polish as jaɫmurka, jeɫmunka, with an apparent extension by -ka, a Polish suffix forming nouns).
For borrowings of the Latin word into other languages, compare also mutch n. and perhaps mozetta n.

Compare Russian ermolka (1800 or earlier), Ukrainian jarmulka, jarmurka, Belarusian jarmolka, all in the sense ‘skullcap’, all probably < Polish.

An alternative suggestion, deriving the Polish and Yiddish words, via the East Slavonic languages (compare Old Russian emurluk′′ raincoat (1674)) < Ottoman Turkish yağmurlyk raincoat (see gambalocke n.), poses formal, semantic, and chronological problems.

Unfortunately, the OED doesn’t give sources (this is high on my list of things they should be doing for all difficult etymologies!), but Google found some publications in 2013 and 2015 by a Polish Turkologist and a Latinist that they were probably relying on. (If you sense David L. Gold’s hand in this, you are right: apparently he’d been trying for decades to get the attention of Polish scholars.) Some are in English and some in Polish; assuming DeepL has given me the gist of the Polish, the reasons for rejecting Turkish are:

• Chronological: Polish jaɫmurka in the sense ‘cap’ is attested from the mid-1400s, too early for significant Polish-Ottoman contact.
• Formal: The addition of j- at the beginning is consistent with other Polish borrowings from Latin, and the addition of the Polish noun-forming suffix -ka is also consistent with other Polish headgear names. However, in the 15th century the gh was still pronounced in Turkish (a voiced velar fricative), so if the word came from Turkish then the Poles would have represented that sound in writing, as, e.g., the Italians did when they first wrote down iogurt in the Latin alphabet. But there’s no trace of it in Polish.
• Semantic: The Latin word already meant ‘hood, cape’; a shift from ‘raincoat’ to ‘hat’ is not impossible, but there’s no evidence that the word ever meant that in Polish. […]

The bad news is, don’t expect to see this revision in any other dictionaries besides the OED and maybe Wiktionary; all the others are just going to keep copying the same old material, because they no longer have any staff to update it. (Well, maybe Merriam-Webster, if Jim Rader is still there; he’s discovered a few new etymologies in the not-too-distant past — everybody reading this site should buy Kory Stamper’s Word by Word and read the cool story about the strange origin of chaus in a misspelling! However, I don’t expect them to keep up with the literature at this level of detail.) If this had come out ten years earlier, I’m sure American Heritage would have updated it, but, well, too late now.

I would never have expected to see Latin supplying an etymon for this word!

yarmulke

From Yiddish יאַרמלקע (yarmlke), from the Polish jarmułka ("skullcap"). This is probably from the Turkish yağmurluk ("rainwear"). The term is known from 1903.

Some individuals may have experienced a change of heart or a desire for redemption, realizing the harm they were causing through their actions. Others may have encountered a life-changing event or influential person who showed them the path toward spirituality and goodness. For those who choose to convert from black magic, the process can be complex and challenging.

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It requires a complete shift in mindset, as well as a deep commitment to personal growth and transformation. These individuals may seek guidance from religious or spiritual leaders, engage in self-reflection and introspection, and actively work to cultivate positive values and actions. The journey of a black magic convertet is not without its difficulties. They may face skepticism and doubt from their former peers and communities, who may view their conversion as a betrayal or a sign of weakness. Additionally, they may struggle with the guilt and shame associated with their past actions. Despite these challenges, black magic convertets often find solace and purpose in their newfound spirituality. They may engage in acts of kindness, charity, and service to make amends for their previous wrongdoing. Their conversion can serve as a powerful testament to the possibility of change and redemption, inspiring others who may be caught in the grips of dark magic. In conclusion, black magic convertets are individuals who have chosen to leave behind their practice of black magic and embrace a more positive and righteous path. Their conversion requires significant personal growth, self-reflection, and a commitment to spiritual transformation. While the journey may be challenging, black magic convertets serve as a testament to the power of change and redemption..

Reviews for "Mastering the Dark Arts: Guide to Successful Black Magic Conversion"

1. Emily - 2 stars - I was really disappointed with "Black Magic Convertet". The story felt disjointed and the characters lacked depth. The pacing was uneven, with long stretches of boredom followed by rushed and confusing action scenes. The writing itself was also problematic, with awkward dialogue and repetitive descriptions. Overall, I found the book to be a slog and struggled to finish it.

2. Mark - 1 star - "Black Magic Convertet" was a complete waste of time. The plot was convoluted and didn't make much sense, and the characters were forgettable and underdeveloped. The world-building felt shallow and the magical elements were poorly explained. The writing style was also frustrating, with excessive use of cliches and unnecessary details. I wouldn't recommend this book to anyone.

3. Sarah - 2.5 stars - While "Black Magic Convertet" had an intriguing premise, it ultimately fell short for me. The pacing was off, with the story taking too long to get going and then rushing through important events. The characters lacked depth and their relationships felt forced. The dialogue was awkward and unrealistic, making it difficult to connect with the story. Overall, I found this book to be underwhelming and would not read another by the same author.

The Power of Black Magic Conversion: Exploring its Origins and Practices